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1So these three men refused to answer Job further, because he was righteous in his own eyes.[#tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).; #tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.]
2Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God.[#tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.; #tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”; #tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.; #tc The LXX and Latin versions soften the expression slightly by saying “before God.”]
3With Job’s three friends he was also angry, because they could not find an answer, and so declared Job guilty.[#tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.; #tn The perfect verb should be given the category of potential perfect here.; #tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.]
4Now Elihu had waited before speaking to Job, because the others were older than he was.[#tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.; #tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.]
5But when Elihu saw that the three men had no further reply, he became very angry.[#tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.; #tn Heb “that there was no reply in the mouth of the three men.”]
6So Elihu son of Barakel the Buzite spoke up:[#tn Heb “answered and said.”]
“I am young, but you are elderly;
that is why I was fearful,
and afraid to explain to you what I know.
7I said to myself, ‘Age should speak,[#tn Heb “days.”; #tn The imperfect here is to be classified as an obligatory imperfect.]
and length of years should make wisdom known.’
8But it is a spirit in people,
the breath of the Almighty,
that makes them understand.
9It is not the aged who are wise,[#tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.]
nor old men who understand what is right.
10Therefore I say, ‘Listen to me.[#tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.]
I, even I, will explain what I know.’
11Look, I waited for you to speak;[#tn Heb “for your words.”]
I listened closely to your wise thoughts,while you were searching for words.
12Now I was paying you close attention,[#tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”]
yet there was no one proving Job wrong,
not one of you was answering his statements!
13So do not say, ‘We have found wisdom![#tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.]
God will refute him, not man!’
14Job has not directed his words to me,[#tn Heb “he”; the referent (Job) has been specified in the translation for clarity.; #tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.]
and so I will not reply to him with your arguments.
15“They are dismayed and cannot answer any more;[#tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”]
they have nothing left to say.
16And I have waited. But because they do not speak,[#tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.]
because they stand there and answer no more,
17I too will answer my part,
I too will explain what I know.
18For I am full of words,
and the spirit within me constrains me.
19Inside I am like wine which has no outlet,[#tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.]
like new wineskins ready to burst!
20I will speak, so that I may find relief;[#tn The cohortative expresses Elihu’s resolve to speak.]
I will open my lips, so that I may answer.
21I will not show partiality to anyone,[#tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.]
nor will I confer a title on any man.
22for I do not know how to give honorary titles,[#tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).]
if I did, my Creator would quickly do away with me.